Unequally Yoked

Total Page:16

File Type:pdf, Size:1020Kb

Unequally Yoked Unequally Yoked Day Five: Esau's Wives – Judith, Basemath, and Mahalath Genesis 26:34-35; 27:46; 28:6-9; and Gen. 36:2 “I am tired of living because of the women our son married. If our other son takes a wife like them, I think it will kill me.” A little dramatic? Possibly. But that is exactly how Rebekah felt about the wives Esau had married. She was that concerned about the wife that Jacob would choose. Genesis 27:46 reads, “Rebekah said to Isaac, ‘I am tired of living because of the daughters of Heth; if Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, what good will my life be to me?’” Now, the timing of her comment was a bit, um, calculated, but that doesn’t mean that what she said was not entirely true. So, what exactly was the problem with Esau’s wives? When Esau was 40 years old he married two women from the Hittite nation – Judith (Oholibamah) and Basemath (Adah) (Gen. 26:34; Gen. 36:2). The Hittites here are the sons of Heth who lived in the area of Hebron in Canaan. Abraham had taken his place to live among them (Gen. 23:1-7) and seemed to have good relations with them. Despite the amicable relationship with the nations around him, Abraham did not seek a wife for Isaac from among them. He set the precedent for the family that marriages would be sought within the family tree (Gen. 24:3-4). These two women, Judith and Basemath, brought “grief to Isaac and Rebekah” (Gen. 26:35). The scripture doesn’t explain how they brought grief to Isaac and Rebekah, but I would not expect that it was just a national/racial issue. The mere fact that someone was from another nation, in scripture, does not lead to being “tired of living”. Quite the opposite, really. Ruth was a blessing to Naomi, even though she was from Moab. Ruth’s goodness was seen by all when she came to Israel and she was accepted there (Ruth 1:4; 4:14-15). Rahab was from Jericho and she was welcomed into the nation of Israel (Josh. 6:25; Matt. 1:5). So long as those from another nation were abiding by God’s law, God accepted them as His own (Ex. 12:48-49). I believe, at the very least, that these two women refused to change their culture for the culture of Esau’s family. The Hittites would have been a nation that worshiped many gods. In other relationships, these gods caused issues. Jacob married Rachel and Leah. When it was time to leave Laban, the Rachel stole his household idols (Gen. 31:19, 33-35). This caused a temporary issue with Laban, but nothing to the level of “grief”. In the history of Israel, their use of the idols brought much grief to God. Job and Jonah both said their life was not worth living (Job 7:16; Jon. 4:3). Job was in torment, Jonah was being melodramatic. But the expressions are like Rebekah’s and they are not over something as simple as the choice of a wife by a son. There must have been something, in the day to day, that these women did that made life unbearable for Rebekah and Isaac. Esau tried to remedy the situation though, once he saw how happy Isaac was with Jacob going to Rebekah’s family to find a bride (Gen. 28:6-7). Jacob’s obedience in the matter seemed to be a big part of it too. So, Esau goes to Ishmael, who is family after all, and marries his daughter, Mahalath (also called Basemath) (Gen. 28:8-9; 36:2). I do not know whether that additional marriage did Esau any good because scripture does not tell us of Rebekah and Isaac’s response to it. There are many lessons to learn from this situation. 1.) There is wisdom in God’s commands to not marry those who do not have the same belief system that you do (Ex. 34:11-17; Deut. 7:3-6). Ruth and Rahab worked because they became believers of God and did not try to remain as they were before coming to Israel. Being equally yoked in this way helps to alleviate additional stress on a relationship. 2.) Our marriage choices affect our families. 3.) We can do something to make our relationships better. At least, those are the three that came to mind today. I could write a book on each one of those. But I want to focus on the third one. I do not know what Judith and Basemath could have done to make things better with Isaac and Rebekah. But I do know that WE can do things to make our relationships better. We have examples of things NOT to do. • Rachel and Leah teach us to NOT be in competition with your family members. • Hannah and Peninnah teach us that taking pride in your blessings over the lack of another causes heartache. We also have examples of things to do. • Abigail shows us how to handle yourself when your family members do not do as they should. • Hannah shows us that leaning on the Lord and taking your concerns to Him in prayer works. • Philippians 4:2 tells us to help those we love to get along. Marriage is hard. Learning about each other. Considering another person’s wants and needs. Giving priority to one another over other people – even parents. It’s a learning process. If there are issues with the family of either spouse, that just adds to the struggle. To not be the Judith or Basemath to your extended family – do what you can to make those relationships better. Do not look out only for your own interests, but think how you might serve them (Phil. 2:3-4). You can look out for your own needs, just don’t sacrifice everyone else’s to meet them. Treat them the way you want to be treated (Matt. 7:12). If you want to be better understood, work to understand them better. If you want the history that made you who you are to be considered, do the same for them. Ask questions. Learn about them and their history. Always seek to be at peace, by controlling what is dependent upon you (Rom. 12:18). Peace is a two-way street. You can only do so much. Make sure that you are doing your part. Pray. 1 Timothy 2:1-2 says to pray for all men, “so that we may lead a tranquil and quiet life in all godliness and dignity.” God’s will is the way to peace. You either find peace by becoming united in your thinking with others (Ps. 133:1; 1 Cor. 1:10) or by being at peace with God while those of the world go their own way (Rom. 16:17-20; Phil. 4:7). Esau’s choice of wives shows us how important it is to be thoughtful about whom you choose to marry. If we were studying him, we might also see how his relationship with his parents may have driven him to those choices in the first place. Maybe it was a form of rebellion on his part? He certainly tried to seek out the favor of his parents by marrying Ishmael’s daughter. Relationships are constantly needing to be worked on. Even good relationships cannot just be left as they are – they need to be honed and fed and nurtured. If you are in the place of not having a good relationship with family members – your own or your spouse’s – strive to do what you can to make things better. It won’t happen fast. Everyone is used to the status quo. Pray to God. Make a plan. And see how you can go about changing way things are. Remember, Paul said, “so far as it depends on you”. Maybe in this way, you can find that you are not so unequally yoked anymore, and can all begin to pull in the same direction. Enjoy! .
Recommended publications
  • The Unforgiven Ones
    The Unforgiven Ones 1 God These are the generations of Esau (that is, Edom). 2 Esau took his wives from the Canaanites: Adah the daughter of Elon the Hittite, Oholibamah the daughter of Anah the daughter of Zibeon the Hivite, 3 and Basemath, Ishmael's daughter, the sister of Nebaioth. 4 And Adah bore to Esau, Eliphaz; Basemath bore Reuel; 5 and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan. 6 Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob. 7 For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. 8 So Esau settled in the hill country of Seir. (Esau is Edom.) 9 These are the generations of Esau the father of the Edomites in the hill country of Seir. 10 These are the names of Esau's sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. 11 The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. 12 (Timna was a concubine of Eliphaz, Esau's son; she bore Amalek to Eliphaz.) These are the sons of Adah, Esau's wife. 13 These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
    [Show full text]
  • TOLEDOT (Generations)
    TOLEDOT (Generations) GENESIS (B‟RESHIYT 25:19 – 28:9) INTRODUCTION: 1. This is one of the most intriguing and, in some ways, puzzling of Torah portions. a. A new section of Genesis begins. b. It briefly describes the life of Isaac but focuses on birth of Jacob and Esau. 2. Compared to the amount of text devoted to Abraham and Jacob, very little devoted to Isaac. a. Rabbis note that Abraham taught many people about the one God b. Isaac only one - Jacob. 3. Further note that Abraham‟s main virtue was kindness (chesed) while Isaac‟s was strength (gevurah). a. Isaac had to display strength to choose between good and evil (Jacob and Esau). b. Yet doesn‟t abandon the kindness displayed by his father. c. These two must work together; alone either of them is dangerous and destructive. 4. Rebekah has a struggle within her – two nations (two ideologies) struggling with each other. a. Personified in Esau and Jacob (ruddy/earthy and shepherd/spiritual). b. Among other things, this story is a picture of the struggle that is within each of us. 5. Paul addresses this in Romans 8 when he defines the carnal nature and juxtaposes it with the spiritual nature. “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit; for to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.
    [Show full text]
  • Jacob in Canaan Lesson 13 Genesis 33-36
    THE BOOK OF BEGINNINGS Studies in Genesis Jacob in Canaan Lesson 13 Genesis 33-36 Trinity Bible Church Sunday School November 26, 2017 Genesis – the Book of Beginnings < The great salvation of God • The revelation of God in Christ (John 1:18; 5:39) • The revelation of Christ’s work of salvation (John 14:6; 1 John 4:14) < The work of salvation in man – “the just shall live by faith” (Hab 2:4) < Style – narrative – stories from history Genesis 1-11 – Setting the Stage < Creation • God Almighty - Sovereign LORD • Man – image of God; servant of God • Good creation < The Fall • “We fail because we distrust God, and distrusting we disobey Him.” Griffith Thomas, D.D. • The death of man and creation – the curse of God • Great wickedness; every intent of the heart only evil continually Genesis 1-11 – Setting the Stage < The Flood • The wrath of God against sin • Total destruction with preservation of 8 humans and 2 or 7 of all animals • Inability of the flood to eradicate sin and the curse. < The Tower of Babel • Rebellion against God’s command to populate the earth (1:28 and 9:1) • Division by language (10:5, 20, 31; 11:9) • Judgment – makes salvation harder in a divided humanity Genesis 1-11 – Setting the Stage < The Gospel introduced • Protevangelium (3:15) • “The LORD had regard for Abel and his offering.” (4:4) • Enoch (5:22-24) • Noah found grace (6:8) • Lamech’s hope (5:29) • The Covenant with Noah, animals and the earth (9:1-17) Genesis 12-50 – Beginning of Salvation < The revelation of the plan begins in earnest < Abraham • The Abrahamic Covenant/Promise (12:1-3, 7; Hebrews 8) – Great nation; blessing; blessing to all nations; Seed of Abraham • Justification by faith (15:6; Gal 3:6-7; Rom 4:1-4) < Isaac • Isaac and Ishmael – no place for human works (21:9-14; Gal.
    [Show full text]
  • Vayishlach He Sent — וישלח Genesis 32:3–36:43 3 and Jacob Sent
    Vayishlach חלשיו — He sent Genesis 32:3–36:43 3 And Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom, 4 instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. 5 I have oxen, donKeys, flocKs, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’” 6 And the messengers returned to Jacob, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.” 7 Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocKs and herds and camels, into two camps, 8 thinKing, “If Esau comes to the one camp and attacKs it, then the camp that is left will escape.” 9 And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ 10 I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. 11 Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children.
    [Show full text]
  • Genesis 36 Moses Gave Cain's Lineage (4:17-25) Before He Focused
    Genesis 36 Moses gave Cain’s lineage (4:17-25) before he focused on Seth’s (chapter 5). He recorded Ishmael’s lineage (25:12-18) before he focused on Isaac’s (25:19ff). Here, Moses will give us Esau’s lineage before he leaves Esau and focuses on Jacob, through Joseph (chapter 37). This is one of the longest chapters in Genesis. Among the ideas we gain from this chapter is that God is interested in all mankind, not just the chosen seed. Simply because the seed came through Jacob does not mean God ignored Esau. He still blessed Esau (cf. Mal. 1:2-3). The names are all Semitic names. TRANSLATION - 36:1-7: 1 Now these [are] the generations of Esau; he [is] Edom. 2 Esau took his wives from the daughters of Canaan: Adah, daughter of Elon the Hittite, and Oholibamah, daughter of Ana, daughter of Zibeon, the Hivite, 3 And Basemath, daughter of Ishmael, the sister of Nebaioth. 4 Then Adah gave birth for Esau to Eliphaz and Basemath gave birth to Reuel. 5 And Oholibamah gave birth to Jeush and Jalam and Cora. These [are] the sons of Esau who were born to him in the land of Canaan. 6 Then Esau took his wives and his sons and his daughters and every soul of his house and cattle and every animal and all his property which he acquired in the land of Canaan and he went to the land away from Jacob, his brother. 7 Because their possessions were too many to dwell together and the land was not able their travels to sustain them because of their property.
    [Show full text]
  • Hittites and Hethites: a Proposed Solution to an Etymological Conundrum
    JETS 54.2 (June 2011) 239–50 HITTITES AND HETHITES: A PROPOSED SOLUTION TO AN ETYMOLOGICAL CONUNDRUM !"#$%& '. ())** The name “Hittite(s)” appears forty-eight times in contemporary English Bibles, 1 stemming from the Reformation Geneva Bible published in 1560. All English translations prior to the Geneva Bible had “Hethite(s)” rather than “Hittite(s),” based on the Latin Vulgate. The Roman Catholic Douay English translation of the OT is the only modern English version to retain “Hethite(s)” from the Vulgate. 2 Should it be “Hethite(s),” “Hittite(s),” or a combination of חִ תִּי the two? Both names are Anglicized transliterations of the gentilic terms f. pl.) in the Hebrew Bible, which) חתִּיּ ֹת m. pl.), and) חִ ִ תּים ,(.f. sg) חִ ִ תּית ,(.m. sg) we shall examine in detail in this article. 3 There was a time when historians sco+ed at the name “Hittite(s)” in the OT since it was not known outside the Bible. 4 Archaeological discoveries in Egypt, Mesopotamia, Turkey, and Syria from the early nineteenth century on, however, have revealed an Indo-European group scholars have dubbed “Hittites” (as opposed to “Hethites”), who established an empire in Anatolia that became a major power in the ancient Near East. But a serious problem remains. The biblical references to Hittites living in Canaan appear to be unhistorical since there is no evidence—linguistic, historical, or archaeologi- cal—for a Hittite presence in Canaan. Kempinsky attempted to establish an early twelfth-century migration of Hittites to Canaan, requiring Abraham to be placed in the thirteenth-twelfth century BC, 5 but this scenario ,nds little support in the archaeological record.
    [Show full text]
  • 36:9–19 (ESV) of Their Livestock
    These are the generations of Esau the father of the Edomites in the hill country of Seir. These are the names of Esau’s sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. (Timna was a concubine of Eliphaz, July 10, 2016 Esau’s son; she bore Amalek to Eliphaz.) These are the sons of Adah, Esau’s wife. These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, Esau’s wife. These are the sons of These are the generations of Esau (that is, Edom). Esau took his wives from the Oholibamah the daughter of Anah the daughter of Zibeon, Esau’s wife: she bore Canaanites: Adah the daughter of Elon the Hittite, Oholibamah the daughter of to Esau Jeush, Jalam, and Korah. These are the chiefs of the sons of Esau. The Anah the daughter of Zibeon the Hivite, and Basemath, Ishmael’s daughter, the sons of Eliphaz the firstborn of Esau: the chiefs Teman, Omar, Zepho, Kenaz, sister of Nebaioth. And Adah bore to Esau, Eliphaz; Basemath bore Reuel; and Korah, Gatam, and Amalek; these are the chiefs of Eliphaz in the land of Edom; Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who these are the sons of Adah. These are the sons of Reuel, Esau’s son: the chiefs were born to him in the land of Canaan. Then Esau took his wives, his sons, his Nahath, Zerah, Shammah, and Mizzah; these are the chiefs of Reuel in the land daughters, and all the members of his household, his livestock, all his beasts, of Edom; these are the sons of Basemath, Esau’s wife.
    [Show full text]
  • The Book of Genesis
    The book of Genesis 01_CEB_Childrens_Genesis.indd 1 8/21/14 3:23 PM CEB Deep Blue Kids Bible © 2012 by Common English Bible “Bible Basics” is adapted from Learning to Use My Bible—Teachers Guide by Joyce Brown ©1999 Abingdon Press. “Discovery Central” dictionary is adapted from Young Reader’s Bible Dictionary, Revised Edition © 2000 Abingdon Press. All rights reserved on Deep Blue Notes, Life Preserver Notes, God Thoughts/My Thoughts, Did You Know?, Bet You Can!, and Navigation Point! material. No part of these works may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may expressly be permitted by the 1976 Copyright Act, the 1998 Digital Millennium Copyright Act, or in writing from the publisher. Requests for permission should be addressed to Common English Bible, 2222 Rosa L. Parks Boulevard, Nashville, TN 37228-1306, or e-mailed to permissions@ commonenglish.com. Copyright © 2011 by Common English Bible The CEB text may be quoted and/or reprinted up to and inclusive of five hundred (500) verses without express written permission of the publisher, provided the verses quoted do not amount to a complete book of the Bible nor account for twenty-five percent (25%) of the written text of the total work in which they are quoted. Notice of copyright must appear on the title or copyright page of the work as follows: “All scripture quotations unless noted otherwise are taken from the Common English Bible, copyright 2011. Used by permission.
    [Show full text]
  • Genesis 36 2 of 13
    Genesis (2011) 36 • Having reached the end of Isaac’s toldat, we reach an interlude with chapter 36 o The next toldat we will study will be the toldat of Jacob § Speci!cally, we’ll study the story of his children § The book of Genesis contains 10 toldots or genealogies altogether § This chapter gives us the ninth toldat o Let’s remember that the story of Genesis isn’t concerned with telling an interesting story or documenting the lives of interesting people § It is a very interesting story and it does revolve around some very interesting people § But Genesis is a story of Man’s creation, fall and God’s response to that fall • The response of God was to promise a Seed Who would come into the world to save Creation from the fall • That Seed is Jesus Christ § So in Genesis we’re focused on the stories of those who are connected in some way to God’s ful!llment of His promise • Obviously, the patriarchs are important to the ful!llment of that promise • Abraham, Isaac and Jacob are men who produce the nation of Israel • And Israel will be the people to bring the Messiah into the world • With Abraham and Isaac, Moses focused on which of two possible heirs received the seed promise o In the case of Abraham, Isaac received the promise and in the case of Isaac, Jacob received the promise § But in both cases, Moses allotted a chapter to bringing to an end the story of the rejected son © 2012 – Verse By Verse Ministry International (www.versebyverseministry.org) May be copied and distributed provided the document is reproduced in its entirety, including this copyright statement, and no fee is collected for its distribution.
    [Show full text]
  • The Bible and the Bechdel Test: Women in Scripture
    The Bible and the Bechdel Test: Women in Scripture The Bechdel Test, named after artist Alison Bechdel, is a measure of female representation in stories. The test has three criteria: (1) at least two [named] women, (2) have a conversation, (3) not about a man. The following table, inspired by Paidiske and using data from viz.bible, lists all the scenes in the Bible where either two women appear together (#1) or a woman speaks (#2), and then attempts to (#3) categorize what they discuss (note: pregnancies and babies are not always considered a “man”). Each scene includes several presentative verses, and scenes are highlighted when they meet the first two criteria or all three. Not With about about a a Woman Woman Named Speaks Man Scene Text Gen 2The woman said to the serpent, “We may eat fruit from the trees in the • • • • 3:1-24 garden, 3but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’” 13Then the Lord God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.” Gen 1Adam made love to his wife Eve, and she became pregnant and gave • • • • 4:1-26 birth to Cain. She said, “With the help of the Lord I have brought forth a man.” 25Adam made love to his wife again, and she gave birth to a son and named him Seth, saying, “God has granted me another child in place of Abel, since Cain killed him.” Gen 2She said to Abram, “The Lord has kept me from having children.
    [Show full text]
  • Remember Uncle Ishmael?
    Remember Uncle Ishmael? Central Synagogue Text Study for Parashat Toldot November 18, 2017 / 29 Cheshvan 5778 Source Sheet by Nicole Auerbach בראשית כ״ו:ל״ד-ל״ה Genesis 26:34-35 (לד) ַו ְי ִ ֤הי ֵﬠ ָשׂ ֙ו ֶבּן־ ַא ְר ָבּ ִ ֣ﬠים ָשׁ ָ֔נה ַו ִיּ ַ ֤קּח ִא ָשּׁ ֙ה When Esau was forty years old, he (34) took to wife Judith daughter of Beeri the ֶאת־ ְיהוּ ִ֔דית ַבּת־ ְבּ ֵאִ ֖רי ַֽה ִח ִ ֑תּי ְו ֶאת־ ָ ֣בּ ְשׂ ַ֔מת Hittite, and Basemath daughter of Elon the ַבּת־ ֵאי ֖ן ַֽה ִח ִֽתּי׃ (לה) ַו ִתּ ְה ֶי֖יןָ ֹ֣מ ַרת ֑רוּ ַח Hittite; (35) and they were a source of ְל ִי ְצ ָ ֖חק וּ ְל ִר ְב ָֽקה׃ (ס) .bitterness to Isaac and Rebekah בראשית כ״ז:מ״ו-כ״ח:ט׳ Genesis 27:46-28:9 (מו) ַו ֤תֹּא ֶמר ִר ְב ָק ֙ה ֶאל־ ִי ְצ ָ֔חק ַ ֣ק ְצ ִתּי ְב ַחַ֔יּי Rebekah said to Isaac, “I am disgusted (46) with my life because of the Hittite women. ִמ ְפּ ֵ֖ני ְבּ ֣נוֹת ֵ֑חת ִאם־ ֵ֣ק ַח ֠ ַי ֲﬠ ֹקב ִא ֨ ָשּׁה If Jacob marries a Hittite woman like ִמ ְבּ ֽנוֹת־ ֵ֤חת ָכּ ֵ֙א ֶלּ ֙ה ִמ ְבּ ֣נוֹת ָה ָ֔א ֶרץ ָ ֥ל ָמּה ִ ֖לּי ,these, from among the native women ַחִֽיּים׃ (א) ַו ִיּ ְק ָ ֥רא ִי ְצ ָ ֛חק ֶֽאל־ ַי ֲﬠ ֖ ֹקב ַו ְי ָ ֣ב ֶר what good will life be to me?” (1) So Isaac ֹא ֑תוֹ ַו ְי ַצ ֵ֙וּה ֙וּ ַו ֣יֹּא ֶמר ֔לוֹ ֽלֹא־ ִת ַ ֥קּח ִא ָ ֖שּׁה sent for Jacob and blessed him.
    [Show full text]
  • Abraham Marries Keturah – Origin of the Midianites (C. 2020 BC) Genesis 25:1–6 1 Now Abraham Took Another Wife, Whose Name Was Keturah
    © 2021 Nathan E. Brown January 22 – OT Chronological Synopsis – NASB Version comeafterme.com Abraham Marries Keturah – Origin of the Midianites (c. 2020 BC) Genesis 25:1–6 1 Now Abraham took another wife, whose name was Keturah. 2 She bore to him Zimran and Jokshan and Medan and Midian and Ishbak and Shuah. 3 Jokshan became the father of Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim. 4 The sons of Midian were Ephah and Epher and Hanoch and Abida and Eldaah. All these were the sons of Keturah. 5 Now Abraham gave all that he had to Isaac; 6 but to the sons of his concubines, Abraham gave gifts while he was still living, and sent them away from his son Isaac eastward, to the land of the east. Toledot of Ishmael (c. 2050–1900 BC) Genesis 25:12–16 12 Now these are the records of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maid, bore to Abraham; 13 and these are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the firstborn of Ishmael, and Kedar and Adbeel and Mibsam 14 and Mishma and Dumah and Massa, 15 Hadad and Tema, Jetur, Naphish and Kedemah. 16 These are the sons of Ishmael and these are their names, by their villages, and by their camps; twelve princes according to their tribes. Toledot of Isaac (2006 BC) Genesis 25:19–26 19 Now these are the records of the generations of Isaac, Abraham’s son: Abraham became the father of Isaac; 20 and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan- aram, the sister of Laban the Aramean, to be his wife.
    [Show full text]